Explore the vast range of titles available.

RESUMEN: La pregunta que guió la reflexión en este texto es si el Holocausto tuvo características que no existieron en ninguna otra forma de genocidio. Cuando se discuten elementos sin precedentes en un fenómeno social, la pregunta inmediata es ¿sin precedentes en comparación con qué? Por medio del método comparativo y tomando en cuenta que el horror del Holocausto no es que se desvió de las normas humanas sino que no lo hizo, en este artículo se revisan los genocidios de tutsis, armenios, khmer, chams musulmanes, vietnamitas y romas, para arribar a la conclusión de que el Holocausto es una forma extrema de genocidio. A su vez, se argumenta que las diferencias deben ser analizadas con el objetivo de aprender lo que ha sucedido. Adquirir conocimiento deja al descubierto la relación dialéctica entre particularidad y universalidad del horror. El Holocausto conlleva una advertencia. No sabemos si tendremos éxito en difundir este conocimiento, pero si hay una oportunidad siquiera en un millón, ese sentido debe prevalecer; tenemos una obligación moral, en el espíritu de la filosofía ética -moral- kantiana, de intentarlo.

In this book, Yehuda Bauer, an internationally acclaimed Holocaust historian, describes the destruction of small Jewish townships, theshtetls,in what was the eastern part of Poland by the Nazis in 1941-1942. Bauer brings together all available documents, testimonies, and scholarship, including previously unpublished material from the Yad Vashem archives, pertaining to nine representativeshtetls.In line with his belief that \"history is the story of real people in real situations,\" Bauer tells moving stories about what happened to individual Jews and their communities. Over a million people, approximately a quarter of all victims of the Holocaust, came from theshtetls.Bauer writes of the relations between Jews and non-Jews (including the actions of rescuers); he also describes attempts to create underground resistance groups, efforts to escape to the forests, and Jewish participation in the Soviet partisan movement. Bauer's book is a definitive examination of the demise of theshtetls ,a topic of vast importance to the history of the Holocaust.

The theme of this book is the gradual emergence of the Jewish people from total political powerlessness -- a development stretching over nearly 100 years and culminating in the consolidation in the State of Israel. Ironically, Professor Bauer demonstrates, events during this period stemmed in part from a belief in the power of the international Jewish community that never existed – but that motivated both the Germans and, after the war, the British. This is a brief but absorbing study by one of the world's great experts on the Holocaust, who has drawn on a huge body of material to depict one of the unforgettable events in recent history from an arresting and unfamiliar point of view.

This is a brief but absorbing study by one of the world's great experts on the Holocaust, who has drawn on a huge body of material to depict one of the unforgettable events in recent history from an arresting and unfamiliar point of view.

Education about the Holocaust raises very difficult questions. There is a growing consensus among many people, and their governments, that the genocide of the Jews at the hands of Nazi Germany and its collaborators was the most extreme form of genocide so far, and that there is a danger of its repetition--not in exactly the same form, but in similar forms, and that that is a universal problem of great magnitude. At the same time, denial of the genocide of the Jews is rampant. In the West, outright denial is marginal, but in quite a number of other countries this is part of the prevailing ideology.

The driving question underlying this work is whether the Holocaust had features that did not exist in any other form of genocide. When unprecedented elements in a social phenomenon are discussed, the first question that comes to mind is: Unprecedented compared to what? Taking a comparative stance and bearing in mind that the horror of the Holocaust consisted not in that it diverted from human standards, but that in fact it did not, this work reviews the genocide of Tutsis, Armenian, Khmer, Muslim Chams, Vietnamese, and Roma, to conclude that the Holocaust represents an extreme form of genocide. On the other hand, it is argued that differences must be analyzed in order to learn from what has happened. As a result of the acquired knowledge, the dialectical relationship between particularity and universality of horror is revealed. The Holocaust conveys a warning. We do not know if we will succeed in spreading what we have learned, but if there is even a single chance in a million, that sense must prevail; we have the moral obligation of trying, in the spirit of Kant's ethical -moral- philosophy.

La pregunta que guió la reflexión en este texto es si el Holocausto tuvo características que no existieron en ninguna otra forma de genocidio. Cuando se discuten elementos sin precedentes en un fenómeno social, la pregunta inmediata es ¿sin precedentes en comparación con qué? Por medio del método comparativo y tomando en cuenta que el horror del Holocausto no es que se desvió de las normas humanas sino que no lo hizo, en este artículo se revisan los genocidios de tutsis, armenios, khmer, chams musulmanes, vietnamitas y romas, para arribar a la conclusión de que el Holocausto es una forma extrema de genocidio. A su vez, se argumenta que las diferencias deben ser analizadas con el objetivo de aprender lo que ha sucedido. Adquirir conocimiento deja al descubierto la relación dialéctica entre particularidad y universalidad del horror. El Holocausto conlleva una advertencia. No sabemos si tendremos éxito en difundir este conocimiento, pero si hay una oportunidad siquiera en un millón, ese sentido debe prevalecer; tenemos una obligación moral, en el espíritu de la filosofía ética –moral– kantiana, de intentarlo. The driving question underlying this work is whether the Holocaust had features that did not exist in any other form of genocide. When unprecedented elements in a social phenomenon are discussed, the first question that comes to mind is: Unprecedented compared to what? Taking a comparative stance and bearing in mind that the horror of the Holocaust consisted not in that it diverted from human standards, but that in fact it did not, this work reviews the genocide of Tutsis, Armenian, Khmer, Muslim Chams, Vietnamese, and Roma, to conclude that the Holocaust represents an extreme form of genocide. On the other hand, it is argued that differences must be analyzed in order to learn from what has happened. As a result of the acquired knowledge, the dialectical relationship between particularity and universality of horror is revealed. The Holocaust conveys a warning. We do not know if we will succeed in spreading what we have learned, but if there is even a single chance in a million, that sense must prevail; we have the moral obligation of trying, in the spirit of Kant's ethical –moral– philosophy.

In this essay we shall try to follow the historical currents that led Jewish national movements to seek political power in the form of the Jewish state and also as Jewish pressure groups in the Diaspora. In order to do so, we shall first analyse the roots of the powerlessness from which these national movements tried to escape. That is, we shall isolate their desire to achieve a measure of political power from other no less important aspects of their struggle. There is of course the danger of distorting the picture by emphasizing that which tended to remain obscure. But

Was there a possibility of saving a part of European Jewry, or a significant number of European Jews, by negotiating with the Nazis? Let us try to put the question into a proper phenomenological context by putting it again, and differently: did a willingness exist on the part of Nazis to forego the murder of some Jews, or to let significant numbers of Jews go, and was this willingness conditional? If the latter, which Nazis were willing, under what conditions, and why? When did such willingness become apparent? Were the Allies, were the Jews (or some Jews) aware of such

We have already seen that the basic situation of Jews during the Hitler period was one of political powerlessness. Negotiations to save them, if conducted at all, would have to have been supported by one or more of the major powers; without that there would be little chance of success. Jews could appeal to the powers, they could try to impress public opinion in the Western democracies, but in the end they were perilously dependent upon the mercy of others. In the free world, Jews could appeal or beg for help; behind the barbed wire of Hitler’s hell they could